Confucian Philosophy And Chinese Culture example essay topic

Freedom devoid of responsibility would result in the collapse of the social network. It would cause strife among individuals, between individuals and society, and essentially would lead to the sacrifice of the future in order to fulfill short-term desires. Coming under much scrutiny for allegedly doing just this is today's dominant institution, a legal establishment with pervasive influence on contemporary life: the modern corporate enterprise. We live in a world plagued with human exploitation and severe environmental degradation.

Many would claim that behind this unfair and unsustainable global situation lies the profit-hungry hand of corporate power. Accused and often found criminally guilty in court of having enormous and often hidden harms, one might ask exactly what a corporations ethical responsibilities are towards the world in which it functions. Attitudes toward the subject of responsibility are globally and historically diverse, however. Due to cultural differences certain traditions are heavily concerned with responsibility and societal harmony while others are far more preoccupied with free choice and individual rights.

Looking to Confucianism, the philosophy of Confucius (or King fu-tzu), one can see a philosophy that places a great deal of emphasis on human responsibility. Confucius is, in fact, the most influential thinker in human history if influence were to be measured by the number of people who have lived in accordance with a philosopher's vision. (Ames, 28) Turning to the scriptures outlining the teachings of this Chinese sage who lived over 2,500 years ago, it would be unproblematic to prove that the modern corporation has been and continues to be unethical by Confucian standards. That is not the purpose of this essay, however. This essay will explore concept of corporate institutions and their ethical accountability using Confucian philosophy a guide.

For the purposes of this essay, focus will be given to the Confucian Analects and interpretations of it. This compilation of quotes, conversations and anecdotes is also referred to as The Lun yu and remains the primary source document of Confucian philosophy. Interestingly, despite being revered as Chinas first and greatest teacher, there is no coherent system of thought laid down by Confucius himself. Much like Socrates, Buddha and Jesus Christ, Confucius' many disciples are entirely responsible for the surviving compilation. The Analects is rich in subtle insinuation and tautology making it seem disjointed and unclear to the western reader. With the help of translations and interpretations, however, it can be put into context.

When the stables were burnt down, on returning from the court, Confucius said, "Was anyone hurt?" He did not ask about the horses. (Analects X. 11, Ames) This well-known anecdote, for example, gains far deeper meaning when the reader is made aware that in Confucius' time, horses were up to tenfold the price of a stableman. Confucius demonstrates here, a priority of human life above all else. Through interpretation, this seemingly simplistic anecdote, among others, has led various Western commentators to refer to Confucian teachings as an important variant of humanism. While this essay does not claim that Confucianism can provide a new moral code for the global village, or restore ethics to the western construct of the last century known as the corporation, it is key that one acknowledges the values inherent in Confucian philosophy. The three essential values expressed through Confucian teaching are filial and political authority, ritual, and humaneness.

These values have their basis in pre-existing Chinese culture and for this reason, Confucius referred to himself as a "transmitter who invented nothing". (Xin zhong. 24) Also prominent in both Confucian philosophy and Chinese culture is the Eastern value of collectivism. Whereas North America and much of Western Europe are politically designed on the premise of upholding individualistic values, China's cultural collectivism puts the lives of many before the life of an individual. (Stevens. 114) Looking at the author of The Corporation Joel Bakan's definition, there appears to be clear evidence of potentially harmful individualism in a corporation's determined motives.

A corporation is an institution with a unique structure and set of imperatives that direct the action of the people within it. It is also a legal institution, one whose existence and capacity to operate depend on the law. The corporation's legally defined mandate is to pursue, relentlessly and without exception, its own self-interest, regardless of the often harmful consequences. (Bakan. 2) In truth, the publicly traded corporation has been widely criticized due to the fact that its responsibility rests exclusively with its shareholders as opposed to resting with society at large. The essential goal of a corporation as an institution is to create monetary wealth for those in communal possession of it.

This leads, however, to another facet of the corporation in terms of Confucian philosophy. It could be said that a corporation is, in fact, a microcosmic reflection of a unified, collectivist whole. Much as Confucius defined the ideal Confucian monarchy as a reflection of the patriarchal family unit, (McG real. 57) the corporation can also be seen as a cooperative organization, modeled after a collectivist monarchy.

Confucius placed great value on unifying cultural ideals, and a corporation is undoubtedly a group concept with a common, unifying goal. If the unifying goal of profit is indeed benefiting the group, it must also be noted that in Confucianism, egoism is not necessarily negative in itself. While the limitation of undivided self-interest is the essence of countless world philosophies, it is clear that Confucian philosophy does not promote the absolute denial of self. In fact, recognition is made in The Analects that all people have selfish motivations. Warnings are made that material wishes should not stand in the way of ren (respectable conduct) however no judgement is made regarding the value of these desires as being either ethical or unethical.

Wealth and honor are what people want... poverty and disgrace are what people deplore. (Analects. IV. 5) Acknowledging this self-interested aspect of human nature, Confucius went on to express an early version of the Golden Rule. What one does not wish for oneself, one ought not to do to anyone else; what one recognizes as desirable for oneself, one ought to be willing to grant others.

(Wilhelm. 84) Another example which has similar word structure and yet is more directly applicable to the theme of corporate responsibility can be found in book six of The Analects. If you desire to establish yourself, also establish others. (Analects. VI: 28) Reciprocity in all human relations is essential to all ethical Confucian behavior and the idea of mutual profit is apparent in this Confucian version of the Golden Rule. The simultaneous advancement of oneself and others is characteristic of Confucianism's slightly romantic devotion to society.

On one hand it can be said that the fundamental purpose of a market exchange is to promote self-interest through cooperating with and benefiting others. In this perspective, a corporation operates with the aim of mutual wealth creation, and is by Confucian standards an ethical entity. Interestingly, complications are met when one looks to capitalism, the system in which a publicly traded corporation functions. The issue then arises of whether or not capitalism, and in turn a corporation and its intentions, actually stand in direct opposition to the concept of equal gain. I can be said that capitalism, in essence, is based on concepts of disproportionate profit, and encourages exploitation for one-sided wealth maximization. Whereas the Golden Rule seeks common good, capitalism promotes monetary value for private organizations.

According to Confucian ideas of reciprocity, it seems that the morality of capitalism is very much a question of scale; the extent to which each party involved in the market exchange is being "established" deems how ethical the conduct is. An exchange in which any individual party is becoming financially dependant or receiving imbalanced revenue can be judged as morally wrong. Confucius was not, however, promoting an egalitarian utopia. He had very regimented ideas of governmental supremacy and societal harmony gained through the compartmentalized roles of its citizens. As opposed to the Aristotelian idea of virtue being personal excellence, Confucian virtue is based upon compatibility and harmoniousness with others in society. In order for a nation to function effectively, the ruler must be a ruler, the minister a minister, the father a father and the son a son.

(Analects. XII. 11) Looking to the idea of fulfilling designated roles in society, it could be said that the modern-day corporation is fulfilling its role as the economic powerhouse it was designed to be. Corporate role in government, Though Confucius is clearly not a democratic philosopher, his philosophies can be undermining the democratic processH LPIts affect on the world in which we live and whether that is something we agree with. Whether it is due to innate predispositions or learned characteristics, human beings, despite admittedly irrational behaviors, are also moral beings. We are characterized by our freedom of choice, consciousness of abstract thought and largely by a sense of responsibility.

As a species we are not solely interested in the process of an action, but also its motives and its consequences. One could argue that attaining a manageable balance between action and responsibility has been a fundamental issue in all past and present traditions and philosophies. In a sense, whether a concrete proposal for universal Confucian ethic is successfully put in place is not of primary importance. The significance is found in the ethical attention of the modern day corporations and the consumerist world that supports them, shifting in a fundamental way from rights-based morality, to a more sustainable, responsibility-emphasized ethic. While perhaps a corporation itself has is devoid of moral obligations, those who function within it, along with the public supporters of it are not.

In and contributing to the harmony of the universe, Confucian ethics will have an instrumental role to play.